Gospel Worthy of All Acceptation

Andrew Fuller's theological treatise emerged from the doctrinal controversies that had paralyzed English Baptist missions in the late eighteenth century. Hyper-Calvinist interpretations of predestination had convinced many ministers that evangelizing the unconverted was presumptuous, since only the elect could respond to the gospel. Fuller, pastor at Kettering, wrote this work to challenge the prevailing notion that sinners possessed no duty or ability to believe the gospel, and that ministers had no warrant to offer salvation universally.

Fuller argues that while humans are utterly unable to save themselves due to moral corruption, they remain fully responsible for their unbelief and rejection of Christ. He distinguishes between natural inability (lacking the power to perform an action) and moral inability (lacking the disposition to perform it). Sinners possess natural ability to believe but lack the moral inclination, making their unbelief culpable rather than excusable. The gospel offer remains genuine and universal because Christ's atonement is sufficient for all, even though it will prove efficient only for the elect. Fuller contends that ministers must freely offer salvation to every hearer, and that all who hear bear responsibility to repent and believe, regardless of their election status.

This treatise provided the theological foundation that enabled William Carey's missionary endeavors and the formation of the Baptist Missionary Society in 1792. Fuller's careful navigation between Arminian and hyper-Calvinist extremes influenced generations of Reformed evangelicals who sought to maintain both divine sovereignty and human responsibility. His synthesis helped rescue evangelical Calvinism from the practical antinomianism that had rendered it missionary-averse.

Who should read this: Pastors and theologians wrestling with the relationship between divine election and evangelistic responsibility will find Fuller's arguments essential. Those comfortable with either thoroughgoing Arminianism or strict hyper-Calvinism may find his middle position unsatisfying, but anyone seeking to understand how Reformed theology can fuel rather than hinder missionary zeal should engage this foundational work.